52.2. CHAPTER ENTERING MAKKAH
Then he touches the black stone and leaves for Safa via its door. He ascends it until he is able to see the Ka’bah and says the takbir thrice. He then says that which is prescribed and descends walking to the first marker. He quickens his pace to the next marker. He walks at a normal pace the rest of the way until he ascends Marwah. He repeats what he said at Safa and then descends. He walks and runs as described above until he reaches Safa. He does this seven times. Going to and from is counted as two units. If a person starts performing sa’i from Marwah, then the first trip (between the two mounts) is nullified.
“Then he touches the black stone and leaves for Safa via its door”: As soon as he completes the two rakat prayer for tawaf, it is mustahabb that he returns to the black stone and touches it if he plans to perform sa’i thereafter; just as he had touched the black stone before beginning the tawaf. He then proceeds to Safa to perform sa’i between Safa and Marwah. He leaves through the door that leads to Safa as was the practice of the Prophet(pbuh) while reciting: {Indeed, al-Safa and al-Marwah are among the symbols of Allah. So, whoever makes Hajj to the House or performs Umrah, there is no blame upon him for walking between them.} (Al-Baqarah: 158)
“He ascends it until he is able to see the Ka’bah and says the takbir thrice. He then says that which is prescribed”: He ascends Safa. Climbing both Safa and Marwah is Sunnah. It is wajib to cover the distance between the two mounts, even if one chooses not to ascend them. After ascending Safa, he faces the Ka’bah and invokes Allah and recites supplications.
“And descends walking to the first marker. He quickens his pace to the next marker. He walks at a normal pace the rest of the way until he ascends Marwah. He repeats what he said at Safa and then descends. He walks and runs as described above until he reaches Safa. He does this seven times. Going to and from is counted as two units. If a person starts performing sa’i from Marwah, then the first trip (between the two mounts) is nullified”: He walks down Marwah and quickens his pace between the two markers. The markers are green-colored pillars. There is one located near Safa which signals those coming from Safa to speed up their pace and another pillar near Marwah which signals those coming from Marwah to do so. The distance between these two pillars is a valley which used to have a greater depression. The Prophet(pbuh) would run at a fast pace as soon as his feet touched the valley until he reached the other side. Running or jogging between these two markers is a Sunnah among the Sunnah acts of sa’i. This is prescribed for men who are fit. As for men who are weak and women, it is not recommended that they run between the two points as they will face much hardship accomplishing it.
He then walks to and from the rest of the way after crossing both the marks. He proceeds to ascend Marwah and says what he said while ascending Safa i.e., he says takbir thrice, faces the Ka’bah and invokes Allah and supplicates to Him. One cycle of the seven is complete when he does the above actions. He then descends and walks towards Safa, which marks the beginning of the second trip.
He runs the distance between the two green pillars, which is at the place of the valley, until he goes past both of them. He walks the remaining distance until he reaches Safa. He ascends it and does what he did on the first trip. With this, the second trip is completed. Sal should begin at Safa and end at Marwah after the seventh cycle. Going back and forth is considered as two cycles.
It is Sunnah to maintain: cleanliness and purity, covering of the awrah and continuity.
The author says: “It is Sunnah to maintain: cleanliness and purity, covering of the awrah and continuity”: That is, whilst performing sa’i. Hence, the following are the sunan of sa’i in detail:
The first Sunnah: Taharah or being in the state of cleanliness and free of both physical and spiritual impurities. He who performs sa’i should wear clean clothes. He must be free from both minor and major impurity as sa’i is an act of worship. Acts of worship become more wholesome and attain greater beauty when coupled with taharah. However, it is not wajib to be in a state of taharah when performing sa’i. It is valid even if he performed it in a state of impurity but it is deemed less rewarding.
The second Sunnah: To cover the awrah during sa’i is mustahabb. If one’s awrah is exposed whilst performing sa’i, it is still in essence valid. However, he is penalized for exposing his awrah if he had the ability to cover it. This is a sin not only during sa’i but in all situations.
The third Sunnah: “Al-muwalat” refers to the continuity of the cycles performed during sa’i. That is, each cycle is followed by the next and this is done continuously until one completes all seven cycles, going back and forth between the mounts of Safa and Marwah. There should not be long disruptions in between the cycles. However, short breaks between the cycles do not cause an issue. If the prayer is called, one should perform the prayer and then re-commence his sa’i. Breaks that last for a long time are disliked as continuity in moving between Safa and Marwah is a requirement while performing sa’i. One should set off for Safa as soon as he reaches Marwah without delay. He should carry on doing one cycle after another continuously until all seven cycles are completed.
If he is performing al-tamattu’, whereby he does not have a sacrificial animal with him, he proceeds to cut his hair and make tahalul. If not, he makes tahalul after Hajj.
“If he is performing al-tamattu, whereby he does not have a sacrificial animal with him, he proceeds to cut his hair and make tahalul. If not, he makes tahalul after Hajj”: If he is performing the tamattu form of Hajj he may proceed to leave the state of ihram by making tahalul after completing his sa’i. The distinct feature of the one performing al-tamattu is that while he combines ‘Umrah with Hajj, he does not bring with him a sacrificial animal that he purchased outside the Haram sanctuary. He cuts his hair and makes tahalul of his ‘Umrah as he has completed its rites of tawaf, sa’i and cutting of his hair.
In fact, those who planned to perform al-ifrad (only Hajj) or al-qiran (combining ‘Umrah and Hajj) but do not have a sacrificial animal with them, they are recommended to invalidate their intention to perform Hajj and convert it to that of al-tamattu which begins with them performing ‘Umrah initially. They can then make tahalul after completing the ‘Umrah rites. This conversion is recommended as al-tamattu is the best type of Hajj one can perform. The Prophet(pbuh) said, “Had I known beforehand about my affair what I have come to know later, I would have made tahalul with you all. But I have brought my sacrificial animal.” (Reported by al-Bukhari (2/195-196), (3/4-5) and Muslim (4/36-37) from the narration of Jabir ibn ‘Abdullah.)
Furthermore, the Prophet(pbuh) ordered his Companions who did not bring along a sacrificial animal to make tahalul after ‘Umrah and convert their intentions to perform al-qiran and al-ifrad to that of ‘A-tamattu as it was the best of Hajj rites.
If he did bring along a sacrificial animal with him that was procured outside of the Haram, then he should not leave the state of ihram even after completing the tawaf and the sa’i. He must remain in ihram until he completes the rites of Hajj on the day of ‘Eid, throw pebbles at the Jamrah, slaughter the sacrificial animal and then shave the hair. After all these rites are done, he makes tahalul as Allah says: {And do not shave your heads until the sacrificial animal reaches its place of slaughter.} (Al-Baqarah: 196)
Those performing al-tamattu’ should stop chanting the talbiyah once they begin performing tawaf.
“Those performing al-tamattu should stop chanting the talbiyah once they begin performing tawaf: It was mentioned earlier that talbiyah is a Sunnah act while one is in the state of ihram. It is a mark of a muhrim. He is encouraged to chant it often in a loud voice. He starts saying the talbiyyah from when he enters the ihram until he starts the tawaf of ‘Umrah if he is performing tamattu. He stops chanting it as soon as he begins his tawaf as it signals a completion of the ‘Umrah rites and his leaving his state of ihram. Those performing al-ifrad or al-qiran should continue chanting the talbiyah until they throw pebbles at Jamrah al-Aqabah on the day of ‘Eid.
By Shaykh Salih ibn Fawzan al-Fawzan
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